Mazahua People - History

History

The origin of the people is not certain. One story says that they were one of the five Chichimeca groups that migrated to the area in the 13th century, headed by a chief named Mazahuatl. Another story indicates that they are descended from the Acolhuas. The Mazahua lived for hundreds of years in the forests of northern State of Mexico into Michoacán, mostly by hunting and gathering. Clothing was originally woven from maguey fiber, which is still used for items such as bags and belts. The fiber was dyed with pigments from vegetable and mineral sources. With the rise of the Aztec Empire, Mazahua territory was subdued by Axayacatl and later the Mazahuas participated in further Aztec conquests to the south.

During the Spanish conquest of the Aztec empire, the area was taken over by Gonzalo de Sandoval. The Franciscans were tasked with evangelization, with a group of Jesuits in Almoloya de Juárez. During the colonial period the territory became economically dominated by large haciendas in Temascalcingo, El Oro, Jocotitlán and Almoloya de Juárez. Later in Mexico’s history the Mazahuas supported the Mexican War of Independence and the Mexican Revolution .

Since the colonial period to the present day, the Mazahuas have kept much of their culture and traditions, but there have also been significant changes. The two main aspects that they have maintained are the Mazahua language and the women’s distinctive dress. The culture developed to live in temperate to cold climate, in an area filled with pine, holm oak and oyamel fir trees. Since the latter 20th century, these forests have been decimated by logging, erosion and topsoil loss. Men traditionally earned money for the family through agriculture and making charcoal. In the past Mazahua communities were self sufficient but this is no longer the case. The economy of most Mazahua families has been shifting away from agriculture to integration into the wider Mexican economy. One major example of this is the employment of Mazahuas at a former ranch called Pastejé near Atlacomulco, which is now known for its electrical appliance factory. The plant began employing Mazahuas, primarily women, to do assembly work to produce electricity and water meters, conductors, bulb holders and more. In December 1964, another plant opened and hired about 700 young women. The work at the factory had significant effects on the culture. One change was the ditching of a petticoat garment Mazahua women wore for warmth as it kept sweeping along the factory floor, as well as the fact that the young women wanted to be more like city women. This has also led to other changes in lifestyles such as houses of cinderblock and cement instead of adobe.

Another major change for the Mazahua people has been migration to other areas of Mexico and even the United States, either seasonally or permanently. Work in the cities is easier and pays better than traditional agriculture. This began in 1945, when the Atlacomulco-Toluca highway was built, making it easy to travel out of the area, primarily to Toluca and Mexico City. Men began to migrate to Mexico City, generally to do construction. They brought their wives who began to sell fruits, vegetables and later rag dolls in the street, often making more money than their husbands. They were so successful at selling that other vendors began imitating their distinctive dress. Mazahua women in their traditional garb began to be called “marías” for unknown reasons. This is the basis of a famous television character from the 1970s called La India María, who wore a costume similar to Mazahua women. However the only similarity between La India María and Mazahua women is the costume. Many Mazahua families have moved to the Guadalajara area, mostly settling in the municipality of Zapopan.

While most Mazahuas have left their traditional territory for economic reasons, some have also left because they had converted to Protestantism, especially to the Jehovah’s witness faith. The mass migration has left a number of Mazahua communities, such as San Felipe Santiago, mostly populated by women and children. The men return only for certain important festivals such as the one for the town’s patron saint.